Leviticus 10:6
Then Moses said to Aaron and his sons Eleazar and Ithamar, "Do not let your hair become disheveled and do not tear your garments, or else you will die, and the LORD will be angry with the whole congregation. But your brothers, the whole house of Israel, may mourn on account of the fire that the LORD has ignited.
Then Moses said
The phrase "Then Moses said" indicates a direct communication from Moses, who serves as the intermediary between God and the Israelites. Moses, as a prophet and leader, is delivering God's instructions. The Hebrew root for "said" is "אָמַר" (amar), which often implies a command or authoritative speech. This highlights the gravity and divine authority behind the instructions being given.

to Aaron and his sons Eleazar and Ithamar
Aaron, the high priest, and his sons Eleazar and Ithamar are addressed directly. This is significant because they are the remaining priests after the death of Nadab and Abihu. The mention of their names underscores their roles and responsibilities in maintaining the sanctity of the priesthood. Historically, the priesthood was a sacred office, and those who held it were expected to adhere strictly to God's commands.

Do not let your hair become unkempt
This phrase refers to a specific mourning practice in ancient Israel, where letting one's hair become unkempt was a sign of grief. The Hebrew word "פָּרַע" (para) means to let loose or neglect. In this context, the priests are instructed to maintain their appearance, signifying their continued service and dedication to God despite personal loss. This command emphasizes the need for the priests to prioritize their divine duties over personal mourning.

and do not tear your clothes
Tearing one's clothes was another traditional expression of mourning and distress. The Hebrew word "קָרַע" (qara) means to rend or tear. By prohibiting this act, God is instructing the priests to maintain their composure and fulfill their roles without outward displays of grief. This reflects the principle that the service to God and the community takes precedence over individual sorrow.

or you will die
This warning underscores the seriousness of the command. The Hebrew word for "die" is "מוּת" (muth), which conveys the finality and severity of the consequence. It serves as a reminder of the holiness required in the priestly office and the dire consequences of disobedience. The gravity of this warning reflects the sanctity of God's presence and the need for absolute reverence.

and the LORD will be angry with the whole congregation
The phrase highlights the communal aspect of sin and disobedience. The Hebrew word for "angry" is "קָצַף" (qatsaph), which indicates a fierce wrath. This suggests that the actions of the priests have implications for the entire community, emphasizing the interconnectedness of the Israelites and the collective responsibility to uphold God's commands.

But your relatives, all the house of Israel
This part of the verse acknowledges the broader community of Israel, who are permitted to mourn. The phrase "all the house of Israel" indicates the collective identity and shared experiences of the Israelites. It reflects the communal nature of their faith and the shared responsibility in upholding God's laws.

may mourn for those the LORD has destroyed by fire
The phrase "destroyed by fire" refers to the divine judgment that befell Nadab and Abihu. The Hebrew word "שָׂרַף" (saraph) means to burn or consume, indicating the consuming fire of God's holiness. This serves as a sobering reminder of the consequences of approaching God without reverence and obedience. The allowance for mourning by the community acknowledges the human aspect of loss while maintaining the sanctity of the priestly duties.

Persons / Places / Events
1. Moses
The leader of the Israelites and God's chosen prophet who communicates God's laws and instructions to the people.

2. Aaron
The brother of Moses and the first high priest of Israel, responsible for the spiritual leadership of the people.

3. Eleazar and Ithamar
Sons of Aaron who were appointed as priests after the death of their brothers, Nadab and Abihu.

4. Nadab and Abihu
The sons of Aaron who were consumed by fire from the LORD for offering unauthorized fire before Him.

5. The LORD
The God of Israel, who establishes His holiness and the seriousness of His commands through His actions.
Teaching Points
Holiness and Reverence
God's holiness demands reverence and obedience. The priests were to maintain a demeanor that reflected their sacred duties.

Consequences of Disobedience
The severe consequences faced by Nadab and Abihu serve as a warning about the seriousness of disobedience to God's commands.

Role of Spiritual Leaders
Spiritual leaders are held to a higher standard and must model obedience and reverence to God.

Community Responsibility
The actions of individuals, especially leaders, can impact the entire community, highlighting the interconnectedness of the body of believers.

Appropriate Mourning
While mourning is natural, there are times when God's commands require a different response, emphasizing the priority of His instructions.
Bible Study Questions
1. How does the command to Aaron and his sons in Leviticus 10:6 reflect the importance of maintaining holiness in leadership roles?

2. In what ways can the account of Nadab and Abihu serve as a warning for us today regarding our approach to worship and obedience?

3. How does the concept of community responsibility in Leviticus 10:6 relate to the New Testament teachings on the body of Christ?

4. What lessons can we learn from the prohibition against certain mourning practices for Aaron and his sons, and how can these lessons apply to our lives?

5. How can we ensure that our actions as believers reflect the reverence and obedience that God requires, as demonstrated in Leviticus 10:6?
Connections to Other Scriptures
Leviticus 21:10-12
This passage also addresses the conduct of priests, emphasizing the importance of maintaining holiness and the prohibition against certain mourning practices.

Numbers 20:28
This verse describes the transfer of the priesthood from Aaron to Eleazar, highlighting the continuity of priestly duties and responsibilities.

1 Samuel 2:12-17
The account of Eli's sons, who also disrespected God's commands, serves as a parallel to the consequences faced by Nadab and Abihu.

Hebrews 12:28-29
This New Testament passage reminds believers of the importance of reverence and awe in worship, echoing the lessons from Leviticus.
Nadab and AbihuJ.A. Macdonald Leviticus 10:1-7
Strange Fire; and Jehovah's Judgment Upon itR.A. Redford Leviticus 10:1-7
Counterfeit FireR.M. Edgar Leviticus 10:1-11
Self-Restraint and UtteranceW. Clarkson Leviticus 10:3-7
Submission in BereavementR.M. Edgar Leviticus 10:3-7, 12-20
Restrictions and Infirmities of Religious ServiceS.R. Aldridge Leviticus 10:6, 7
People
Aaron, Abihu, Eleazar, Elzaphan, Israelites, Ithamar, Mishael, Moses, Nadab, Uzziel
Places
Teman
Topics
Aaron, Angry, Assembly, Bewail, Brethren, Brothers, Burning, Clothes, Community, Company, Congregation, Death, Destroyed, Die, Eleazar, Elea'zar, Fire, Garments, Grief, Hair, Hang, Heads, Ithamar, Ith'amar, Kindled, Kinsmen, Lest, Loose, Lord's, Mourn, Overtake, Relatives, Rend, Signs, Sons, Tear, Tend, Uncover, Unkempt, Weeping, Wrath, Wrathful, Wroth
Dictionary of Bible Themes
Leviticus 10:6

     5145   clothing
     5155   hair
     7206   community

Leviticus 10:1-7

     5188   tearing of clothes

Library
Strange Fire
'And Nadab and Abihu, the sons of Aaron, took either of them his censer, and put fire therein, and put incense thereon, and offered strange fire before the Lord, which He commanded them not. 2. And there went out fire from the Lord, and devoured them, and they died before the Lord. 3. Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh Me, and before all the people I will be glorified. And Aaron held his peace. 4. And Moses called Mishael
Alexander Maclaren—Expositions of Holy Scripture

December the Thirteenth the Holy and the Profane
"Put difference between the holy and the unholy." --LEVITICUS x. 1-10. The peril of our day is that so many of these differences are growing faint. The holy merges into the unholy, and we can scarcely see the dividing line. Black merges into white through manifold shades of grey. Falsehood slopes into truth through cunning expediences and white lies. Lust merges into purity through conviviality and geniality and good-fellowship. So is one thing losing itself in another, and vivid moral distinctions
John Henry Jowett—My Daily Meditation for the Circling Year

Sixth Day. Holiness and Glory.
Who is like unto Thee, O Lord! among the gods? Who is like unto Thee, glorious in holiness, Fearful in praises, doing wonders? Thou in Thy mercy hast led Thy people which Thou hast redeemed: Thou hast guided them in Thy strength to the habitation of Thy holiness ... The holy place, O Lord, which Thy hands have established.' --Ex. xv. 11-17. In these words we have another step in advance in the revelation of Holiness. We have here for the first time Holiness predicated of God Himself. He
Andrew Murray—Holy in Christ

Brief Directions How to Read the Holy Scriptures once Every Year Over, with Ease, Profit, and Reverence.
But forasmuch, that as faith is the soul, so reading and meditating on the word of God, are the parent's of prayer, therefore, before thou prayest in the morning, first read a chapter in the word of God; then meditate awhile with thyself, how many excellent things thou canst remember out of it. As--First, what good counsels or exhortations to good works and to holy life. Secondly, what threatenings of judgments against such and such a sin; and what fearful examples of God's punishment or vengeance
Lewis Bayly—The Practice of Piety

The Value of this Doctrine
"All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16, 17). "All Scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: that the man of God may be perfect, thoroughly furnished unto all good works" (2 Tim. 3:16, 17). "Doctrine" means "teaching,"
Arthur W. Pink—The Sovereignty of God

The Third Commandment
Thou shalt not take the name of the Lord thy God in vain: For the Lord will not hold him guiltless that taketh his name in vain.' Exod 20: 7. This commandment has two parts: 1. A negative expressed, that we must not take God's name in vain; that is, cast any reflections and dishonour on his name. 2. An affirmative implied. That we should take care to reverence and honour his name. Of this latter I shall speak more fully, under the first petition in the Lord's Prayer, Hallowed be thy name.' I shall
Thomas Watson—The Ten Commandments

The Right Understanding of the Law
Thou shalt have no other Gods before me.' Exod 20: 3. Before I come to the commandments, I shall answer questions, and lay down rules respecting the moral law. What is the difference between the moral laud and the gospel? (1) The law requires that we worship God as our Creator; the gospel, that we worship him in and through Christ. God in Christ is propitious; out of him we may see God's power, justice, and holiness: in him we see his mercy displayed. (2) The moral law requires obedience, but gives
Thomas Watson—The Ten Commandments

No Sorrow Like Messiah's Sorrow
Is it nothing to you, all you who pass by? Behold, and see, if there be any sorrow like unto my sorrow! A lthough the Scriptures of the Old Testament, the law of Moses, the Psalms, and the Prophecies (Luke 24:44) , bear an harmonious testimony to MESSIAH ; it is not necessary to suppose that every single passage has an immediate and direct relation to Him. A method of exposition has frequently obtained [frequently been in vogue], of a fanciful and allegorical cast [contrivance], under the pretext
John Newton—Messiah Vol. 1

Man's Chief End
Q-I: WHAT IS THE CHIEF END OF MAN? A: Man's chief end is to glorify God, and to enjoy him for ever. Here are two ends of life specified. 1: The glorifying of God. 2: The enjoying of God. I. The glorifying of God, I Pet 4:4: That God in all things may be glorified.' The glory of God is a silver thread which must run through all our actions. I Cor 10:01. Whether therefore ye eat or drink, or whatsoever ye do, do all to the glory of God.' Everything works to some end in things natural and artificial;
Thomas Watson—A Body of Divinity

The Second Commandment
Thou shalt not make unto thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am o jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of then that hate me; and shewing mercy unto thousands of them that love me and keep my commandments.' Exod 20: 4-6. I. Thou shalt not
Thomas Watson—The Ten Commandments

Leviticus
The emphasis which modern criticism has very properly laid on the prophetic books and the prophetic element generally in the Old Testament, has had the effect of somewhat diverting popular attention from the priestly contributions to the literature and religion of Israel. From this neglect Leviticus has suffered most. Yet for many reasons it is worthy of close attention; it is the deliberate expression of the priestly mind of Israel at its best, and it thus forms a welcome foil to the unattractive
John Edgar McFadyen—Introduction to the Old Testament

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